Weegy: he Blinkards (1926) by Kobina Sekyi, a Ghananian playwright equally writes off Western acculturation. Mrs Brofusem is a character who is presented like a ridiculous, Anglicised culture-ape in the play. [ [ [ She is quite the opposite of Onyimidzi, the lawyer whose cultural equipoise is most welcome. The psychological and social delineation of Mrs Brofusem deepens from scene to scene as it exasperates the fury of the audience against Anglicism. However, that dramatic tension is no longer sustained because it peters out towards the end of the play when the playwright makes Mrs Brofusem, his image-making protagonist embrace once again African culture. A character in an artistic world is like a chess on the chessboard of the writer who does whatever he likes to do with him; he is his god. That is a noteworthy statement in critical epistemology. But then, the writerly critic can at least pronounce on the ingenuity or otherwise of a work of art. In my opinion, the world of make-believe in The Blinkards falls short of psychological rigour. Mrs Brofusem?s change of heart is like an ex cathedra contrivance. At any rate, the reversal has succeeded in dramatising on stage the timely vomiting of dead and deadly cultural capsules, which the black man has swallowed. But if that feat happens in art, does it occur in real life? The Blinkards remains therefore, a soul-easing exercise. If Christian / European culture produces a Mrs Brofusem in form of a prodigal child in The Blinkards, Islamic lore in Season of Migration to the North (1976) parades as a ghoul and a sadist, its own counterpart in the person of Mustapha Sa?eed. That Sa?eed is a brilliant pupil in Africa and even in any part of the world is not in doubt. The problem is that his psyche as an African has been bastardised and warped by a tireless recitation of innumerable beads of Quoranic verses. Bared of autochthonous self, Sa?eed finds his raison d??tre and plenum in a borrowed, desert-borne culture for whose ... (More)

Weegy: The premises of dependency theory are that:
Poor nations provide natural resources, cheap labour, a destination for obsolete technology, and markets for developed nations, [ without which the latter could not have the standard of living they enjoy.
Wealthy nations actively perpetuate a state of dependence by various means. This influence may be multifaceted, involving economics, media control, politics, banking and finance, education, culture, sport, and all aspects of human resource development (including recruitment and training of workers).
Wealthy nations actively counter attempts by dependent nations to resist their influences by means of economic sanctions and/or the use of military force.
Dependency theory states that the poverty of the countries in the periphery is not because they are not integrated into the world system, or not 'fully' integrated as is often argued by free market economists, but because of how they are integrated into the system. This introduces a paradoxical effect, in that although both the first and third-world countries are benefitting, the poorer side is being locked into detrimental economic position. They rely on the rich for the little work that is available to them, yet this causes a barrier from the nation growing independently. In a future perspective, such nations have no opportunity to improve their quality of life (Garrett 2007).
It is classified under the sociological theories of mass communication. ] (More)